Archangel Michael, First half 14th century tempera on wood, gold leaf overall: 110 x 80 cm (43 5/16 x 31 1/2 in.) Byzantine and Christian Museum, Athens
Gold radiates throughout dimly-lit rooms of the National Gallery of Art’s exhibition, Heaven and Earth: Byzantine Art from Greek Collections. Some 170 important works on loan from museums in Greece trace the development of Byzantine visual culture from the fourth to the 15th century. Organized by the Benaki Museum in Athens, it will be on view until March 2 and then at the J. Paul Getty Museum in Los Angeles beginning April 19. The National Gallery has a done a great job organizing the show, getting across themes of both spiritual and secular life spanning more than 1000 years. The exhibition design is masterful and includes a film about four key Greek churches. The photography is exquisite and provides the full context for the Byzantine church art.
There are dining tables, coins, ivories, jewelry and other objects, but it’s the mosaics which I find most captivating, and this exhibition allows a close-up view. Their nuances of size and shape can be closely observed here, but not in slides or in the distance. Byzantine artists gradually replaced stone mosaics with glass tesserae, painting gold leaf behind the glass to portray backgrounds for the figures. It was the Byzantines created these wondrous images by transforming the Greco-Roman tradition of floor mosaics to that of wall mosaics.
Van Eyck, St John the Baptist, det-Ghent Altarpiece
New York’s Metropolitan Museum of Art recently hosted another exhibition of the Middle Ages, “Treasures from Hildesheim,” works from the 10th through 13th centuries from Hildesheim Cathedral in Germany. Even though Greek Christians of Byzantine world officially split from Rome in the 11th century, the two exhibitions show that the art of east and west continued to share much in terms of iconography and style. Jan Van Eyck’s Ghent Altarpiece, from the 15th century, contains a Deesis composed of Mary, Jesus and John the Baptist, in its center, proving how persistent Byzantine iconography was in the West. That altarpiece shows the early Renaissance continuation of imagining heaven as glistening gold and jewels.
Church architecture evolved very differently however, with the Latin church preferring elongated churches with the floor plan of Roman basilicas. The ritual requirements of the Orthodox Church resulted in a more compact form using domes, squinches and half-domes. Fortunately, the National Gallery’s exhibition has a lot of information about Orthodox churches, their layout and how the Iconostasis (a screen for icons) divided the priests from the congregation.
Reliquary of St. Oswald, c. 1100, is silver gilt
Both cultures re-used works from antiquity. In the East, the statue heads of pagan goddesses could become Christian saints with a addition of a cross on their foreheads. In the west, ancient portrait busts inspired gorgeous metalwork used for the relics of saints, such as the reliquary of St. Oswald, which actually contained a portion of this 7th century English saint’s skull. Mastering anatomy, perspective and foreshortening was not as important an aim as it was to evoke the glory and golden beauty of heaven as it was imagined to be. The goldsmiths and metalsmiths were considered the best artists of all during this period in the west.
Mosaic with a font, mid-5th century Museum of Byzantine culture, Thessaloniki Photo source: NGA website
Perhaps the parallels exist because many artists from the Greek world went to the west during the Iconoclast controversy, spanning most years from 726 to 843. Mosaic artists from the Byzantine Empire peddled their talents in the west, particularly in Carolingian courts of Charlemagne and his sons. From that time forward certain standards of Byzantine representation, such as the long, dark, bearded Jesus on the cross. While we seem to see these images as either icons or mosaics in Greek art, they become symbols in the west, often translated into sculptures of wood, stone or even stained glass.
An interesting parallel of the two exhibitions is the early Byzantine fountain, a wall mosaic of gold, glass and stone in the NGA’s exhibition, which compares well to the 13th century Baptismal font from Hildesheim, showing the Baptism of Christ. The font mosaic is from the Church of the Acheiropoietos in Thessaloniki. It is thought to emulate the fountains and gardens of Paradise. One can visualize of the context in which the fragmentary mosaic was made by watching the film in the exhibition, which shows another wondrous 5th century church in Thessaloniki, the Rotonda Church.
A Baptismal Font, 1226, is superb example of Medieval metalwork from Hildesheim Cathedral.
The exhibition at the Metropolitan Museum had a life-size wooden statue of the dead Jesus, dated to the 11th century, originally on a wood cross, now gone. Wood carvers out of Germany were masters of emotional expression. In the iconic Crucifixion image in the Greek exhibition, a very sad Mary and Apostle John are grieving at the side of Jesus. It’s poignant and emotional, with knit eyebrows, tilted heads and a profoundly felt grief.
Golden Madonna is wood covered in gold, made for St. Michael’s Cathedral before 1002
The iconographic image of the Theotokos, a Greek type is normally a rigid, enthroned Mary who solidly holds her son, a little emperor. The format expresses that she is the throne, a seat for God in the form of Baby Jesus. From Hildesheim, there is a carved statue which dates to c. 970, carved of wood and covered with a sheet of real good. Both heads are now missing. At one time the statue was covered with jewels, offerings people had given to the statue. In the west, this type became common, called the sedes sapientaie, but the origin is probably Byzantium. Although heaven is more important than earth, and God and saints in heaven are more powerful than humans, sometimes medieval artists have been capable of revealing the greatest truths about what it’s like to be a human being. In the icons, there is great poignancy and beauty in the eyes. At times the portrayal of grief is overwhelming, as we see on an icon of the Hodegetria image where Mary points the way, the baby Jesus but knows He will die. On the reverse is an excruciatingly painful Man of Sorrows.
Icon of the Virgin Hodegetria, last quarter 12th century, tempera and silver on wood, Kastoria, Byzantine Museum. On the Reverse is a Man of Sorrows
The Metropolitan exhibition of course could not bring the two most important works from Hildesheim, the bronze relief sculptures: a triumphal column with the Passion of Christ and a set of bronze doors for the Cathedral. Completed before 1016, I often think of the figures on the relief panels on those doors as one of the most honest works of art ever created. As God convicts Adam of eating the forbidden fruit, Adam crosses his arm to point to Eve who twists her arms pointing downward to a snake on the ground. We may laugh because God’s arm seems to be caught in his sleeve as he points to Adam. Though this medieval artist/metalsmith (Bishop Bernward?) may not have understood anatomy and perspective, he understood how easy it is for humans to pass the blame and not take responsibility for their actions.
The Expulsion, before 1016, detail of bronze door, St. Michael’s, Hildesheim
Medieval artists in both the Greek and Latin churches are normally not known by name. After all, their work was for God, not for themselves, for money or for fame.
Jan Van Eyck, Mary, part of the Deesis composition, detail
of The Ghent Altarpiece in St. Bavo’s Cathedral, Ghent, Belgium, c. 1430
photo source: Wikipedia
The Monuments Men is a true story about saving cultural artifacts in war. George Clooney has done a great job acting and directing this film which has an important message about art, what it means for us and the efforts some would go to save culture. One woman who played a huge part in saving art is shown and Cate Blanchett played that role with depth and finesse. An all-star cast doesn’t guarantee good reviews, but I often disagree with movie reviewers. Matt Damon, Bill Murray and Jean Dujardin star in the movie, too.
Tourists in front of the Ghent Altarpiece in recent times. A film, The Monuments Men,
explores its theft and recovery in World War II. Photo source: daydreamtourist.com
The star monument is Jan Van Eyck’s The Ghent Altarpiece, an example of one of the earliest oil paintings. (If students had seen the movie, they would have known it on a test, but the film was released only 5 days earlier and we had a snowstorm) In fact, the last missing part of the Ghent Altarpiece, was the panel of Mary, mother of Jesus from a Deesis grouping (an iconographic type western painters adopted from the eastern Orthodox Church). She is exquisitely beautiful and radiant. Van Eyck’s ability to visualize heavenly splendor and beauty in paint is astounding. I appreciate the film for showing how big the altarpiece actually is, and how a polyptych, of many panels, needed to be broken up into its parts to be moved. Actually, I wonder if Van Eyck and the patrons knew that using the polyptych format, rather than just a three-part triptych, would have its advantages in the time of war. Actually that painting has been the victim of crime 13 times and stolen 7 times, including the times of the Reformation, Napoleon and World War I.
Michelangelo’s Bruges Madonna, the last work to be
recovered, is under glass at the Church of Our Lady
in Bruges. Photo source:Wikipedia
The other star monument is Michelangelo’s Bruges Madonna, a free-standing sculpture the artist did shortly after The Pieta. It was the last and most precious piece to be found. The film makes an important point about the British man who insisted on protecting it during the war. I’m honored to have seen both monuments in their current homes and thank the determined people who sacrificed so much to do this for posterity. (I also love that the movie gives goes into the Hospital of Sint-Jans in Bruges and gives good views of the medieval cities of Bruges and Ghent, even in the night time. Thanks for acknowledging to what these places represent to earlier European culture.
Much of the film is about uncovering the mysteries, as well as anticipating the need for protection. It has both comic and tragic elements, as we watch injury and death and the dangers that common to all war. Not all paintings were saved, however. Some works ended up in Russia after the war and are still there. Picassos and Max Ernst paintings, even in German hands, were determined to be decadent and burned. The movie showed a Raphael portrait of a young man that has never been found.
Leonardo da Vinci’s Lady with an Ermine, c. 1490, is a
portrait of Cecilia Gallerani, and an early work of Leonardo. It’s
in the Czarytorski Museum in Krakow Photo source: Wikipedia
Among the paintings captured by the Nazis, saved and uncovered by the rescue team of Americans, French and English were: a Rembrandt portrait, a Renoir, a Van Gogh, Manet’s In the Conservatory and Leonardo da Vinci’s Lady with an Ermine which had been taken from Krakow, Poland. Most of these paintings were shown to be hidden in underground mines. I’ve checked a little bit into the history of each of these and found that the Leonardo had been hidden in a castle in Bavaria. The Nazis stole the Manet from a museum in Berlin, and it’s not clear to me why they would do that unless it was planned to be in Hitler’s own museum.
The movie may have intentional inaccuracies. It also looked like a poor replica of Leonardo’s Ginevre de’ Benci was in the movie, and I am not sure if that could be accurate. That painting, as far as I know, already had been in the Mellon Collection that became part of the National Gallery.
There is much more to the story, I know, because Italy was allied with Nazis during most of the war and those works of art needed to be protected, too. At the point of action where the movie had started, most of the works in France had already been protected. The Monuments Men deals mostly with works in Belgium and the Netherlands.
Robert Edsel wrote the book that is the basis for the movie. I certainly hope to read it now, as well as another followup book he published last year, Saving Italy.
Edouard Manet, In the Conservatory, 1879, Altes Museum Berlin Photo: Wikipedia
Rania Hassan, Pensive I, II, III, 2009, oil, fiber, canvas, metal wood, Each piece is 31″h x 12″w x 2-1/2″ It’s currently on view at Greater Reston Arts Center.
There’s a revival of status and attention given to traditional, highly-skilled arts and crafts made of yarn, thread and materials. “Stitch,” a new show at Greater Reston Arts Center (GRACE), proves that traditional sewing arts are at the forefront of contemporary art, and that fiber is a forceful vehicle for expression. Meanwhile, the National Museum of Women in the Arts puts the historical spin on traditional women’s art in “Workt by Hand,” a collection of stunning quilts from the Brooklyn Museum which were shown in exhibition at their home museum last year.
Bars Quilt, ca. 1890, Pennsylvania; Cotton and wool, 83 x 82″; Brooklyn Museum, Gift of Mr. and Mrs. H. Peter Findlay, 77.122.3; Photography by Gavin Ashworth, 2012 / Brooklyn Museum
Quilts are normally very large and utilitarian in nature. To some historians, American quilts are appreciated as material culture with possible stories of the people who made them, but they also have some vivid abstract patterns and strong color harmonies. Their bold geometric shapes vary and change with different color combinations. Quilting is a folk art since it is a passed down tradition, and the patterns may seem stylized and highly decorative. Yet there is room for tremendous variation, creativity and individual style.
Within the United States there are important regional folk groups whose quilts have a distinctive style, like the Amish quilt, above. Amish designs can have a sophisticated abstraction deeply appreciated during the period of Minimal Art of the 1960s and 1970s. The exhibition outlines distinctions and also shows styles popular at certain times, including Mariners’ Knot quilts around 1840-1860, the Crazy Quilts of the Victorian period and the Double Wedding Ring pattern popular in the Midwest after World War I.
Victoria Royall Broadhead, Tumbling Blocks quilt–detail, 1865-70 Gift of Mrs Richard Draper, Brooklyn Museum of Art. Photo by Gavin Ashworth/Brooklyn Museum. This silk/velvet creation won first place in contests at state fairs in St. Louis and Kansas City.
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One beautifully patterned quilt is from Sweden, but the rest of them are made in the USA. The patterns change like an optical illusions when we move near to far, or when we view in real life or in reproduction. There’s the Maltese Cross pattern, Star of Bethlehem pattern, Log Cabin pattern, Basket pattern and Flying Geese pattern, to name a few. The same patterns can come out looking very differently, depending on the maker. An Album Quilt has the signatures of different people who worked on different squares. We know the names of a handful of the quilting artists.
Orly Cogan, Sexy Beast, Hand stitched embroidery and paint on vintage table cloth, 34″ x 34″
While most of the quilts featured in the exhibition were made by anonymous artists, the Reston exhibition includes well-known national figures in fiber art, such as Orly Cogan and Nathan Vincent. Cogan uses traditional techniques on vintage fabrics to explore contemporary femininity and relationships. Her works appear to be large-scale drawings in thread. She adds paint and sews into old tablecloths. I loved the beautiful Butterfly Song Diptich and Sexy Beast, a human-beast combination with multiple arms, like the god Shiva. Vincent, the only man in the show, works against the traditional gender role, crocheting objects of typically masculine themes, such as a slingshot.
Pam Rogers, Herbarium Study, 2013, Sewn leaves, handmade soil and mineral pigments, graphite, on cotton paper, 22″ x 13-1/2″
Most “Stitch” artists are local. Pam Rogers stitches the themes of people, place, nature and myth found in her other works. Kate Kretz, another local luminary of fiber art, embroiders in intricate detail, expressing feelings about motherhood, aging and even the art world.
Kretz’s own blog illuminates her work, including many of the pieces in “Stitch. The pictures there and the detailed photos on an embroidery blog display in sharper detail and explain some of her working methods.
Often she embroiders human hair into the designs and materials, connecting tangible bits of a self with an audience. Kretz explains, “One of the functions of art is to strip us bare, reminding us of the fragility common to every human being across continents and centuries.”
Kretz adds, “The objects that I make are an attempt to articulate this feeling of vulnerability.” Yet some of the works also make us laugh and chuckle, like Hag, a circle of gray hair, Unruly, and Une Femme d’Un Certain Age. Watch out for a dagger embroidered from those gray hairs!
Kate Kretz, Beauty of Your Breathing, 2013, Mothers hair from gestation period embroidered on child’s garment, velvet, 20″ x 25″ x 1″
Suzi Fox, Organ II, 2014, Recycled motor wire, canvas, embroidery hoop 12-1/2″ x 8″ x 1-1/2″
Kretz is certainly not the only artist who punches us with wit and irony, and/or human hair, into the seemingly delicate stitches. Stephanie Booth combines real hair fibers with photography, and her works relate well to the family history aspect alluded to in NMWA’s quilting exhibition. Rania Hassan is also a multimedia artist who brings together canvas paintings with knitted works. In Dream Catcher and the Pensive series of three, shown at top of this page, she alludes to the fact that knitting is a pensive, meditative act. She painted her own hands on canvases of Pensive I, II, III and Ktog, using theknitted parts to pull together the various parts of three-dimensional, sculptural constructions. She adds wire to the threads for stiffness, although the wires are indiscernible. Suzi Fox uses wire, also, but for delicate, three-dimensional embroideries of hearts, lungs and ribcages (right).
There’s an inside to all of us and an outside. Erin Edicott Sheldon reminds us that stitches are sutures, and she calls her works sutras. Stitches heal our wounds. “I use contemporary embroidery on antique fabric as a canvas to explore the common threads that bind countless generations of women.” Her “Healing Sutras” have a meditative quality, recalling the ancient Indian sutras, the threads that hold all things together.
Erin Endicott Sheldon, Healing Sutra#26, 2012, hand embroidery on antique fabric stained with walnut ink
In this way she relates who work to the many unknown artists who participated in a traditional arts of quilting. Like the Star of Bethlehem quilt now at the National Museum of Women in the Arts, the traditional “Stitch” arts remind us to follow our stars while staying grounded in our traditions.
Star of Bethlehem Quilt, 1830, Brooklyn Museum of Art Gift of Alice Bauer Frankenberg. Photo by Gavin Ashworth/Brooklyn Museum
Temporary floor mandala, flashed by light onto the floor of the Smithsonian’s Sackler Gallery of Asian Art
Mandalas, an important tradition in India, Nepal and Tibet have spread well into the West, or as some think, have always been in the West. The exhibition, Yoga: The Art of Transformation at the Smithsonian’s Sackler Gallery of Art, takes us into art and history surrounding the physical, spiritual and spiritual exercise of yoga. It’s the first exhibition of its kind. This is the last weekend of the show, featuring works of art in Hindu, Jain and Buddhist practice. Yoga hold some keys to mental and physical healing.
We’re led into yoga’s 3,000-year history by a series of light patterns flashed on the floor–patterns that are mandalas and have lotus patterns. (Lotus is also the name of a yoga pose.) After this weekend, they’ll be gone with the show, but that’s the spirit of mandalas, at least in the Tibetan tradition.
Light Pattern on the floor of the Sackler Gallery of Asian Art forms a Mandala
Mandalas have radial balance, because their designs flow radially from the center, somewhat like the spokes of a wheel. Traditional Buddhist monks in Tibet spend time together making mandalas of colored sand, working from the center outward using funnels of sand that form thin lines. Deities are invoked during this process of creation, following the same ancient pattern of 2,500 years. The creation is thought to have healing influence. Shortly after its completion, a sand mandala is poured into a river to spread its healing influence to the world.
Chenrezig Sand Mandala was made for Great Britain’s House of Commons in honor of the Dalai Lama’s visit in May, 2008. Material: sand, Size: 7′ x 7′ Source of photo: Wikipedia
Like the Buddhist Stupas which began in India, the Mandalas are microcosms of the macrocosm, or small replicas of the universe. Yantras are mandalas that are an Indian tradition which may have a more personal meaning. Their beautiful geometric designs can be highly efficient tools for contemplation, concentration and meditations. Concentrating on a focal point, outward chatter ceases and the mind empties to gain a window into truth. Making mandalas can be a powerful aid in Art Therapy.
North Rose Window of Chartres Cathedral, France, c. 1235
Circles, without a beginning or end, have an association with God and perfection. They’re an integral part of the design of Gothic Cathedrals, such as Chartres Cathedral and Notre-Dame of Paris which are among the most famous. Their patterns radiate out from the center, into rose patterns. I didn’t believe it when, years ago, a student mentioned they were inspired by Indian mandalas. The greater possibility is that spiritual wisdom comes from the same or similar sources.
Sri Chakra Mandala, ceramic tile, made by Ruth Frances Greenberg 17-1/4″ x 17-1/4″ x 1-1/4′ photo Lubosh Cech
Artist Ruth Frances Greenberg makes ceramic tile mosaic mandalas in her Portland, Oregon studio, and sells them for personal and decorative use. Some are inspired by the Om symbol and by the home blessing doorway mandalas of Tibet. Others are inspired by the Chakras, the energy centers in ancient Indian tradition. The Sri Chakra Mandala has nine interlocking triangles and beautiful geometric complexity. It combines the basic geometric shapes of circle, square and triangle, and expresses powerful energies.
The circle within a square is common in many traditions, but in Indian art the openings of the square represent gateways. Leonardo da Vinci’s Vitruvian Man, a study of perfection in human proportions, has a circle within a square. Medieval mystic, St. Hildegard of Bingen, a Doctor of Church, wrote music and created art in response to her visions. Wheel of Life is one of her many visions that were put into illumination in the mandala form, in the 12th century.
Chicago artist Allison Svoboda makes mandalas from a surprising combination of media: ink and collage. She explains, “The same way a plant grows following the path of least resistance, the quick gestures and simplicity of working with ink allows the law of least resistance to prevail….With this process, I work intuitively through thousands of brushstrokes creating hundreds of small paintings. I then collate the work…When I find compositions that intrigue me, I delve into the longer process of collage. Each viewer has his own experience as a new image emerges from the completed arrangement. The ephemeral quality of the paper and meditative aspect of the brushwork evoke a Buddhist mandala.”
Allison Svoboda, Mandala, GRAM, 211–detail
The 14′ by 14′ Mandala GRAM from the Grand Rapids Art Museum is a radial construction with many inner designs. Some of these designs resemble a Rorschach test, but infinitely more complicated.
The intricacies of the GRAM Mandala alternate and change as our eyes move around it. It’s like a kaleidoscope or spinning wheel. But a configuration in center pull us back in, reminding us to stay centered and whole, as the world changes around us.
Allison Svoboda, Mandala, GRAM, 2011, Grand Rapids Museum of Art, in on paper, collaged 14′ x 14′
Detail – Marc Chagall, with Lino Melano, Orpheus, 1971, from the upper right side–Pegasus, Three Graces, Orpheus
The nation’s capital city added a sudden burst of color this season in the form of Marc Chagall’s Orpheus, a glass and stone mosaic. It’s a 17′ by 10′ wall standing in the National Gallery of Art Sculpture Garden, between 7th and 9th Streets, NW, Constitution Avenue and Madison Avenue. Evelyn Stephansson Nef, who died in 2009, donated it to the museum. (The composition is one of three new acquisitions in the National Gallery, a must-see along with a Van Gogh, a Gerrit von Honthorst and a loan of the Dying Gaul from the Capitoline Museum in Rome.)
The mosaic stands in the garden behind the restaurant, but in front of the heavily traveled Route 1. Fortunately, a lot trees shield it from view of the traffic, providing a reflective space for viewers. The sculpture garden is on the National Mall, but open only from 10-5 daily and 11-6 Sundays, except for an ice rink in winter which has longer hours.
Evelyn Nef and her husband, John Nef, were friends of the artist who was inspired after visiting them in 1968. The artist gave the mosaic to the couple back in 1971. For years, it was in the garden of their Georgetown residence, vaguely visible from the street. The National Gallery spent years preparing, repairing, moving and re-installing its 10 separate concrete panels, a process described in the Washington Post. The seams aren’t visible.
Detail, Marc Chagall, Orpheus, 1971. Here Orpheus is crowned and holds his lyre.
Chagall did the drawings for the composition in his studio back in France, and then hired mosaicist Lino Melano to complete it. Melano supervised installation which was finished in November, 1971. The artist returned at the time to see it. It was his first mosaic installed in the US. Afterwards, Chagall did the renowned Four Seasons mosaics for the First National Plaza in Chicago.
The composition has the spontaneity, verve and joy we can expect from Chagall. The execution, however, took a highly skilled Italian mosaicist who was steeped in the tradition. Melano used Murano glass, natural-colored stones and stones cut from Carrara marble. On close inspection, viewers can discern where there is glass: in the most brightly-colored passages, the shining blues, reds and radiant yellows. There is a touch gold leaf behind some of the glass, a technique inherited from the Byzantine mosaicists.
(For a good comparison, Byzantine mosaics are currently on view in the marvelous National Gallery Exhibition, Heaven and Earth: Byzantine Art from Greek Collections, until March 2, 2014.) Byzantine mosaics also combine stone cubes and glass cubes, called tesserae, but the tesserae are much, much smaller in Byzantine mosaics.
Melano wisely reserved the gold leaf for a few choice places, but only on Orpheus, his crown and his knee.
Detail, Marc Chagall, Orpheus, mosaic, 1971. Figures cross the ocean, with an angel guide, the sun and mythological horse, Pegasus
The god Orpheus is shown without his ill-fated mortal lover, Eurydice. Eurydice lost him because she disobeyed fate and dared to turn back and look at him while in the underworld. Chagall ignores the pessimistic part of the story. How then do we interpret what Chagall was trying to convey?
The other mythological figures are the flying horse Pegasus and the Three Graces. The winged-horse does not have feet, reminding me of the incomplete depictions of animals painted in the caves of southern France, near Chagall’s studio. Orpheus holds his lyre in a prominent position. Pegasus flies and Orpheus makes music while a little birdie flies. The Graces are not dancing here, but they remind us of our gifts and that grace is indeed possible. Chagall, who escaped Europe in the Holocaust, had a knack for putting a positive spin on events. He obviously chooses the highest potentials of human nature, while not exactly ignoring the negative.
Detail, lower left corner with Chagall’s signature
Of course the myth of Orpheus also conjures up images of the underworld. On the left, there is water where people are entering in groups and fishes are swimming. Could this be the River Styx of Greek mythology? Chagall said it referred to the groups of immigrants who crossed the ocean to get a better life. Above the river is a huge burst of sun. An angel flies triumphantly overhead, with open arms. The artist ignored the rules of perspective and foreshortening on this figure, reminding us that flight, or overcoming limitation, is indeed possible. He suggests that dreams can come true.
A dreaming couple on the bottom right hand side are happily in a paradise, under a tree. The artist’s signature is underneath. Chagall may have thought of himself with his wife, Bella. According to the National Gallery’s website, Evelyn Nef asked Chagall if this was her and her husband, John. He replied, “If you like.” There’s a border to the composition. Everywhere lines are curved, making this composition the image of life as a joyful journey, a graceful dance with much optimism.
Marc Chagall, Russian, 1887-1985, Orpheus, designed 1969, executed 1971, stone and glass mosaic overall size: 302.9 x 517.84 cm (119 1/4 x 203 7/8 in.) National Gallery of Art, Washington The John U. and Evelyn S. Nef Collection 2011.60.104.1-10
Vincent Van Gogh, Green Wheat Fields, Auvers, 1890 at the National Gallery of Art, a recent gift from the Collection of Mr & Mrs Paul Mellon
Vincent Van Gogh’s Green Wheat Fields, Auvers came into Washington’s National Gallery of Art on December 20, 2013. It’s a windswept scene that sucks us in with intensity and urgency. Green Wheat Fields, Auvers is among the 70 or so paintings he did during the two months of 1890 when he lived in Auvers-sur-Oise. Experts believe he painted it in June, 1890, the month before he died.
Fortunately the new painting entered the museum at the same time Washington’s Phillips Collection is hosting an exhibition, Van Gogh Repetitions, until February 2, 2014. The exhibition of 14 paintings examines why the artist repeated compositions in the same format with different colors and very minor design changes. It features several portraits, The Bedroom at Arles and two magnificent Van Goghs owned by the Phillips Collection, The Road Menders, 1889, and The Entrance to the Public Gardens at Arles, 1888.
Vincent Van Gogh, The Road Menders, 1889, from the Phillips Collection, Washington
Like the National Gallery’s new canvas, the paintings from the Phillips Collection are also landscapes with sweeping roads veering to the right side. They have predominantly yellow-green color harmonies, rushed perspective and ground levels that are tilted. Although people are included in these paintings, they’re small compared to nature. Trees and rocks are more powerful than the people and nature is a force to behold. Like many Japanese artists, it seems that Van Gogh felt the power of the natural world more powerful than an individual.
Vincent Van Gogh, The Entrance to the Public Gardens in Arles, 1888, Phillips Collection
To gain an historical perspective, he painted The Entrance to the Public Gardens in Arles during the period he lived in Arles, and he did The Road Menders during his sojourn in the asylum of Saint- Paul de Mausole in St-Remy de Provence in 1889, the year after his notable breakdown. The National Gallery’s new painting comes from the next year, the last phase of his life, when he returned to northern France. Most of his landscapes from this time period totally lack figures, as it seems to him that the power of nature, as in Rain, Auvers, was taking over more and more in Van Gogh’s view.
Green Wheat Fields, Auvers, hung in a private residence from 1955 on, but now hangs with other Van Goghs: a very intense self-portrait, a vase of Roses, The Olive Orchard and Roulin’s Baby. Each of these paintings have variations of the magnificent Van Gogh greens or blues, including olive-greens, chartreuse, lime green, forest green, blue-greens and mint.
Green Wheat Fields, Auvers gives feelings of total immersion as the best Van Gogh paintings, including The Starry Night, do. It’s hard to imagine walking in this field without sinking or drowning in it. The road is very irregular and there is a roughness to this place. Texture is thick and visibly tactile even in the reproductions. The swirls of clouds feel like the swirls of fields. A swiftly rushing road on the right suggests the wind also flows from the same direction and brings field and clouds together. Colors of field and cloud are not the same, but they are in the same family of colors, analogous blues and greens.
Van Gogh was swept into this landscape, but a strong upright shaft of wheat in center seems to have brought him back to his center. It is here the viewers can be brought into focus, because the painting would not hold together as well without this strong vertical focus.
Van Gogh, Enclosed Field with the Rising Sun, 1889, painted in St-Remy Private Collection, photo taken from www.vggallery.com
In the same way, the power of the sun brings the viewer into focus on Enclosed Field with the Rising Sun, aview he painted looking out of the asylum in Saint-Remy de Provence. He expanded the natural vista, using a very wide-angle perspective. Tilted landscapes, openings in the foreground, and exaggerated perspective are some of Van Gogh’s best tools for making us feel his perspective.
Jean-Francois Millet, The Sower, 1850 Museum of Fine Arts, Boston
He painted wheat fields over and over, but some of the best renditions of man in nature come from his portrayals of The Sower, of which he did several versions, acknowledging the artistic legacy of Jean-Francois Millet. These are my favorite paintings by Van Gogh because they remind us of mankind’s dependence on nature and the interconnectedness of nature.
Vincent Van Gogh, The Sower with Rising Sun, 1888, Kröller-Müller Museum, Otterlo
Van Gogh felt a oneness with the natural world, as if he saw the separate parts of the natural world as one unifying force. The best of his landscape paintings, are so powerful when they remind us, like Green Wheat Fields, Auvers or The Starry Night, of the interconnectedness of all things.
In the end, we, the viewers, are swept into his psyche and feel an empathy for him and his vision.
View from Van Gogh’s room in the asylum of Saint-Remy de Provence, 2015
A first century temple to Mars, or possibly Janus, near Autun (ancient Augustodunum) in Burgundy may have inspired the large churches of this region in the 11th and 12th centuries. Only a fraction of this building remains today. Here, a family from the Netherlands had a picnic while climbing the ruin.
A movement to dot the landscape of Europe with large churches in the 11th and 12th centuries was fueled by deep Christian faith, but, initially, the important building technologies had inspiration from the remains of ancient, pagan buildings. The population surged at this time and the last invaders, the Vikings and Magyars, had settled down.
A transept of St. Lazare, Autun, built around 1120 has tall arches and a blind arcade like many late Roman buildings. The rib vaults vault are an innovation of Romanesque
Romanesque is the name given today to that style of art, reflecting its common traits with Roman architecture: arches, barrel vaults and groin vaults. Although the library at the monastery of Cluny, in Burgundy, had a copy of the Roman architect Vitruvius’ treatise on architecture which described how to make concrete, the medieval builders did not use concrete. They looked at the stones around them, used their compasses and measures, and created a marvelous revival of monumental building. It was a time of pilgrimages and Crusades, and stone masons moved from place to place, spreading architectural ideas.
Porte d’Arroux is the best preserved of four gates erected in Autun during Roman times.
In the first centuries of Christianity, builders reused Roman columns, which were plentiful in the forums surrounding civic buildings of the ancient cities. Romanesque sculptors invented their own style of column capitals and used them to tell stories in sculpture. Even in monastery churches, Romanesque builders needed to allow for pilgrims coming to see relics and they built big. For the proportion of nave arcades to the upper levels of churches, the gallery and clerestory, they took some cues from Roman buildings, aqueducts and gates and made the upper levels smaller. At times, late Roman architecture of the 3rd and 4th centuries, which tended to be more organic and experimental than buildings from the Augustan age, probably served as models.
Porte St-Andre is one of the two Roman gates standing in Autun, Burgundy, although much of it was restored in the 19th century.
Outside of Autun, the remains of a temple to Mars or Janus, of Gallic fanum design, has magnificent high arches that reminded me of Arches National Park in Utah. Two Roman gates and the remnants of a Roman theater are in Autun, also. It’s surprising so much remains, because the city was sacked by both Saracens in the 8th century and Vikings in the 9th century. Because of the richness of the ruins, it’s not surprising that some of the greatest cathedrals from Romanesque times were built in the Burgundian region of east-central France: St. Lazare in Autun, Ste. Madeleine in Vézelay, St. Philibert at Tournus, and, above all, St. Pierre at Cluny. The church at Cluny remained the largest Christian church until St. Peter’s, Rome, was completed in the 17th century. Most of it was damaged during the French Revolution.
The Baths of Constantine, Arles dated to the 4th century
Further south, in Arles, the Baths of Constantine, built in the 4th century, may have inspired medieval builders. (It’s hard to know how much was built over it or covered up at the time.) It has clusters of bricks which alternate with limestone in forming the arches. This Roman decorative variation was sometimes imitated. The curved end and semi-dome of the “tepidarium” (warm bath) resembles the apse end of churches from the Middle Ages. In fact, curved exedrae, which are shaped like semi-circles, were ever present in all types of Roman buildings. Probably the best example of Roman vaulting techniques were seen in the theatre and an amphitheater in Arles, dating to the early empire.
The curved Roman exedra form of this bath building was imitated in the curved east end of Romanesque churches
Nearby was a famous aqueduct, the Pont du Gard, with three rows of superimposed arches harmoniously proportioned like the two or three levels in the naves of Romanesque churches. In Nîmes, there was also a Roman tower, an amphitheatre, and a theatre that has vanished. The Maison Carrée in Nîmes, a famous Augustan temple, served as inspiration mainly because of its decorative details. The straight post-and-lintel construction did not offer practical solutions for the large size desired in the Romanesque churches. (In neoclassical times, Thomas Jefferson used the Maison Carrée as the model Virginia’s state capital building.)
Most art historians talk of the relationship between the design of triumphal arches and the facades of churches in Provence. Certainly the abundant decorative details of churches in Provence, including Saint Trophime in Arles, is in imitation of classical decorative motifs. This church and others in Provence had continuous bands for narrative sculpture, called friezes, as on classical buildings.
The layout of St.-Gilles-du-Gard near Nîmes, France, is often compared to the design of Roman triumphal arches. The frieze is a continuous narrative in sculpture. Additionally, the shape of the round tympanum and pilasters has parallels with the so-called Temple of Diana, below left.
In Nîmes, the remains on the inside of a 3rd century Temple to Diana, may have inspired the design of the tympanum and barrel vault, standards for Romanesque church design
However, I note the similarity between St.-Gilles-du-Gard, in the Rhone delta, and the building traditionally considered a Temple of Diana in Nîmes, probably from the 3rd or 4th century. It provides a model for the shape of a tympanum, an important field for sculpture over the doorway of Romanesque churches. Only portions of the interior remain, with the beginning of a reinforced barrel vault, pediments and pilasters. It is easy to see how the shapes of Roman buildings determined some shapes in the churches and cathedrals. Certainly the doorways at St.-Gilles resemble three-part triumphal arches, like the Arch of Constantine or triumphal arch in Orange (see photo on bottom).
At St-Gilles-du-Gard, two heads look like Roman portraits. One that grows out of a Corinthian capital is dressed like a priest. A snake is approaching the other head. Only an artist of the Middle Ages could use classicism with so much wit and whimsy!
When Romanesque builders took inspiration from ancient art and architecture, they added much of their own creativity and ingenuity. They began to make the arches taller, the vaults more elaborate and pointed, reflecting their borrowings from Islamic architecture during and after the Crusades. (One such Romanesque Church, which took in so many diverse influences, including sculpture in the style of Provence, is Monreale Cathedral, discussed previously on another page in this blog.)
The Triumphal Arch in Orange, France was a richly ornamented, a trait carried over in the Romanesque churches of Provence
When it came to sculpture, they were very imaginative, whimsical and emotionally expressive of the religious zeal of a bygone age. At times, they re-used classicism in ways that would not have been acceptable at all, as in Sainte-Marie de Nazareth in Vaison-la Romaine.
Romanesque architecture developed very quickly and led to the Gothic style, which began in Paris around 1150 and spread almost everywhere within a century.
The Via Lucis website has the best and most comprehensive photographs and explanations of Romanesque art and architecture.
Diego Velázquez, Joseph’s Bloody Coat Brought to Jacob, 1630 oil on canvas, Monastery of San, Lorenzo, El Escorial, Spain, 87 3/4 x 98 3/8 in. wikipedia image
Cheating card players and fortune tellers by Caravaggio and Georges de la Tour are among the best-known paintings of deception. Two extraordinary Velázquez paintings completed in 1630, The Forge of Vulcan and Joseph’s Bloody Coat Brought to Jacob, above, are also allegories of deception from the Baroque period of art.
Although a Biblical painting and a mythological painting would not seem connected, the canvasses match in height, format and the number of figures, six each. The painting of Jacob and sons has been cut at either end, while the other image has added canvas to the left. Both paintings have large window openings onto landscapes on their left sides. There are only male figures, many of them scantily dressed to show the artist’s extraordinary ability at depicting muscles of the arms, legs, back and chests with fine nuances of light and shadow. Joseph’s Blood Coat Brought to Jacob also has a barking dog.
Velázquez painted these pictures during his first of two trips to Italy, in 1630. In Italy, he seems to have been influenced by the frieze-like compositions of classical sarcophagi, which inspired him to spread his figures along the front of the composition, where the figures can be read from right to left or left to right.
In Joseph’s Bloody Coat Brought to Jacob, the lies and deception are still occurring. Joseph’s jealous brothers have sold him into slavery in Egypt, keeping his coat. They smeared blood of a goat on the beautiful coat and then told the father Joseph had been killed. While two of the brothers who are slightly darkened may evoke the shame, the two holding the coat are without remorse. They lie so easily, while a brother whose back faces us is feigning horror. Only five of Joseph’s ten older brothers are present. (More sons would ruin the format of the composition, but this omission also suggests that the other sons had remorse and couldn’t continue to carry out the deception in front of their father.)
Velázquez painted a vivid picture of poor Jacob, who favored Joseph among his sons. He is frightfully upset and disturbed. Below his foot, Jacob’s dog barks with a recognition of the duplicity taking place. The viewer can’t help but feel the old man’s crushing pain. Jacob is a tragic figure. Velázquez shows his ability to depict texture, especially in the carpet and the dog. He’s equally adept at showing an awareness of the dramas of human nature.
Diego Velazquez, The Forge of Vulcan, 1630, oil on canvas, Museo del Prado, Madrid, 87¾ in × 114⅛ in. Prado images
In The Forge of Vulcan, the deception is announced by the sun god Apollo, who announces to Vulcan that Vulcan’s wife Venus, is cheating on him. The helpers at the iron forge show curiosity and shock. A young worker on the right, mouth ajar, is particularly comical in his spontaneous reactions. The god Vulcan bends vigorously and is upset. He’s all the more foolish because the announcement comes while he’s making armor for his wife’s lover, Mars, the god of war. It’s comedy more than tragedy, and Apollo, a tattle-tale, looks proud and gossipy.
Velázquez shows that he could portray comedy and he could paint real tragedy. He used his skills to reveal much about human nature, as well as Shakespeare had done writing plays in England two decades earlier. Velázquez’s brushstrokes capture amazingly realistic textures. The fire of the smelting iron, as well as the sheen of a vase and of armor, light up Vulcan’s blacksmith shop. Furthermore, he has painted the workmen closest to the fire in warmer skin tones, true to the colors that light from a fireplace would reflect on their flesh. The colors and sensibility in the entire scene are more earthy than the inside of Jacob’s palace.
While we may get a laugh at the gods of Mt. Olympus, we’re appalled and saddened by the behavior of Jacob’s sons. For an artist in pious Spain, deception in the Bible is tragic while deception in mythology becomes a comedy. Velazquez painted other mythological subjects, but his Bacchus is debauched and flabby, and Mars, god of war, is out of energy and depleted. Mythology is good for stories and subject matter but he didn’t always respect it as much as Italian artists like Titian, or French artists like Poussin.
Though I’ve never been to the Prado Museum in Madrid which has 45 Velázquez paintings, I had the good luck to see these beautiful images in a Velázquez exhibition at the Metropolitan in 1989. These two paintings knocked me the ground, I but didn’t understand how they were linked in meaning until reading the catalogue and other literature.
Children run in and out of artist Doug Retzler’s Gourd Palace Spirit House in front of Arlington Arts Center in Arlington, Va, at the end of the exhibition
Which foods are healthiest—animal fats, grains or vegetables? Will sustainable farming feed the world or are GMOs the answer for stretching our crops far and wide?
Michael Bradford of Potomac Vegetable Gardens makes vegetal art
Americans don’t agree about food, just as they can’t reach consensus in politics. So we look to some extraordinary artists who can fill the void, farmers who are also artists. They use their creative gifts to solve problems and sustain us.Museums on the National Mall are closed at the moment, but the Arlington Arts Center and the Katzen Arts Center at American University have been hosting two parts of an exhibition, Green Acres: Artists Farming Fields, Greenhouses and Abandoned Lots. The shows features works by farmer-artists who have developed novel farming practices to inspire self-reliance, improve food quality, serve the community while demonstrating sustainable techniques that can teach and inspire.
Potomac Vegetable Farms in Purcellville and Vienna, Va., uses sustainable techniques, makes its own highly regarded compost for fertilizer and avoids all forms of chemical interventions. PVF was one of thirteen local farms featured in Permaganic Co’s Soil Olympics demonstration at the Arlington venue of Green Acres. Michael Bradford is one of the farm’s own artists, though he is not in the exhibition.
This vegetal art by Bradford was at Potomac Vegetable Farms, one of 13 farms in Permaganics’ Soil Oympics, part of Green Acres
From a movement that began over 40 years ago, independent Curator Sue Spaid has pulled together the legacy of these artists and presented some current projects, too.After many years in the planning, the first exhibition was held last year at the Cincinnati Contemporary Arts Center, before going to theArlington Arts Center and the Katzen Arts Center. The Emily Hall Tremaine Foundation Exhibition Award program which supports thematic exhibitions that challenge audiences and expand the boundaries of contemporary art, provided funding for the exhibitions. Many of the original artists, such as Permaganic Co, came from the Cincinnati area, but agricultural participants from the Washington-Baltimore-Philadelphia corridor have been involved, too.
Joel Salatin, a farmer in the Shenandoah Valley, wrote one of six guest essays in an excellent exhibition catalogue. He advocates for local foods and Polyface Farm’s non-chemical, sustainable and humane techniques, earning the title “high priest of the pasture.” In Manifesto 2050, Salatin asserts that our industrialized food chain, with its price supports, monocultures, the food police, extensive processing and GMOs, has assaulted our health and made Americans profoundly ignorant about food and farming. “We’re populating our future with young people profoundly disconnected from their ecological umbilical cord,” Salatin exclaims.
photo of Agnes Denes, Wheatland, New York, 1982, in the Katzen Arts Center exhibit Denes was one of the first farm artists to make a statement.
Another essay is by artist Agnes Denes, who in 1982 planted 2 acres of wheat in lower Manhattan. The land was at the foot of the World Trade center and two blocks from Wall Street. Her act, with the help of two assistants, called attention to our values, our mis-management and waste of resources. The peaceful paradise was in contrast to the world of competitiveness, money, congestion. After the harvest, the land was replaced by a big development, but many office workers were sad to see it go .
Susan Leibovitz Steinman worked with community volunteers to build Straw Bale Farm, out of straw oat bales, concrete blocks, PEX pipe, metal trash cans, fruit/nut trees, plants, mulch, organic fertilizer and soil. At the end, visitors were welcome to take kale, squash, tomatoes, etc.
Two artists, Doug Retzler of Baltimore and Susan Leibovitz Steinman of California, built edible landscapes with community volunteers. On the grounds of the Arlington Arts Center, the works allowed visitors to observe the growth and change, and to help themselves to the food from these edible landscapes. Children enjoyed running in and out and all around Retzler’s Gourd House Spirit Palace. Steinman, an advocate for community, portable and raised-bed farms, wrote another essay in the catalogue. Newton and Helen Harrison of Harrison Studio also wrote an essay which is a poem.
Mei-ling Hom, Mushroom Cap – A Mycorestoration Module, 2012, oat straw, jute twine and mushroom spawn
Films, drawings, photographs and installations demonstrate the farm artists’ techniques. A piece I found fascinating was Mei-ling Hom’s straw beehive, something artist Doug Retzler described to me as “a Mycenaean beehive,” referring to its shape. However, it’s actually a sculpture which has been inoculated with mushroom spawn and is titled Mushroom Cap – A Mycorestoration Module. Resting on a tabletop and lying dormant now, all it needs is water and mushrooms will grow. In addition to the plants, there was Don Devine’s Sheep Farm and the wool which comes from it. Shannon Young’s outdoor installations incorporated shopping carts as transportable gardens. Exhibits at the Arlington Arts Center were dedicated to two main topics: Biodiversity and Innovative Farming Strategies.
In Philadelphia, a Federalist entryway to a permaculture site called Urban Defense, at the Schuylkill Environmental Education Center, 2010
Community Awareness, Farming Communities/Community Farming and Farming Mysticism are the three broad categories on exhibit at American University. On the wall, it announces that “the best urban defense is urban permaculture.” A picture of Urban Defense in the Schuylkill Environmental Education Center, Philadelphia, shows that the entry to a urban farmsite mimics Federalist architecture in historical Philly.
Bundle of Sticks (Chicken Coop) by Homemeadow Song
Homemeadow Song splits the installation, Bundle of Sticks (Chicken Coop) into two parts. The farm artists are Vicki Mansoor and Peter Huttinger. Their biodynamic agriculture techniques, influenced by Rudolf Steiner, are related to remediation and renewal of the orchard at Homemeadow Song. In constructing a bioswale to manage and sequester rainwater, they’ve improved the habitat for red currants, native plants and bee forage. An urban homestead is a living organism, a complicated system of interdependent organs in motion within the cycles of seasons, an exhibit label reads.
The exhibition continues one more week in the architecturally beautiful space of Katzen Arts Center at American University. Everyone who can go is encouraged to see the ideas presented there, Tuesday-Sunday, 11- 4. If you can’t go, the catalogue, Green Acres by Sue Spaid, is full of inspiration, thoughts and ideas:
“As urban farming works
Where we as artists
Taught ourselves and anyone else
Who was willing to learn
How to feed ourselves….” excerpt from Newton and Helen Harrison’s poem
I’m hopeful that through agriculture and the local foods movement, a great divide, the misunderstanding between the urban and rural parts of the US, can be bridged.
The Erechtheion is an Ionic building, with its porches going in different directions. It commemorates the founding of Athens, with the contest between Athena and Poseidon
Glistening white marbles which is seem to grow out of the hill form the picture on my mind of the Athens’ Acropolis, from what I’ve seen in textbooks. The city’s highest hill has been a wonder to the world for 2500 years, and a symbol of Greek civilization since ancient times.
One climbs the hill to get to the Propylaia, monumental gateway to the Acropolis. A wide opening in the center allowed horse-drawn chariots to enter. This view is from inside the hill.
Although the Parthenon is Doric, this column on the ground was Ionic
Yet, at any given time, so much on the Acropolis is in the process of restoration, covered up by scaffolds. I was there on the first day of June, which, unusually, was not a sunny day.
A view of the Acropolis ruins leads to another hill, capped Athens Tower
I was surprised to see that there are as many stones on the ground as there are against the skies. It appears that the archaeologists have carefully arranged, catalogued and labelled the stones with numbers to fit them into a puzzle which could locate and determine their placement in the past. I must confess to be a lover of ruins who finds them very dramatic and sees great beauty in their fallen state. Close-up views reveal the artfulness that goes into creating fine decorative designs.
Of course, the Parthenon is the best known, most beautiful and most perfectly proportioned of all Greek temples. Most of the building’s west end was hidden from view, while I was there. From a few angles it’s possible to see a good deal of its former glory.
East end of the Parthenon from inside of the Acropolis
The pedimenton the left side of the east end, the heads of horses pulling the chariot of the sun and a reclining god are visible. These plaster casts replace the Elgin marbles.
Unfortunately, the center of the Parthenon blew up and was lost for good in 1685, when the Ottoman Turks were using it as an arsenal and a Venetian cannon hit it. In 1804, Lord Elgin, British Ambassador to the Ottoman Empire, took most of its marble architectural sculpture and brought it to his home in Scotland. When he financial problems, he sold these originals, called the Elgin Marbles, to the British Museum, where they remain today. In some accounts, the marbles were being damaged and at risk of more damage under the Ottoman rule of the time.
However, there are plaster casts on the building, including sculpted horses and a reclining god (Dionysos or Heracles) on left side of the east pediment. These gives a great impression of how the the sculptures fit in under the roof. Replicas of the rest of the sculpture are on display at the New Acropolis Museum in Athens, completed in 2009. The museum’s display reveals fairly well how the large sculptural program related to the architecture.
Above a triglyph is a horse’s head on the opposite side of the pediment
I was surprised to find out that a few of the original square relief sculptures, called metopes, are actually in the Acropolis Museum.
One of these reliefs is particularly beautiful: Hebe and Hera, mother and daughter who sat among the gods and goddesses deciding the outcome of the Trojan War. Despite all the damage, the panel was recently restored. The drapery of the seated goddess, Hera, is so beautiful that we can sense the distinct folds of an undergarment as well as the outer clothing. Experts think that the Parthenon’s chief sculptor, Phidias, did this panel.
The Metope of goddesses Hebe and Hera are among 4 metopes still in Athens
There’s so much more history of construction and destruction. The classical building of 442-432 is actually a replacement for the earlier temple to Athena which was burned by the Persians in 480 BC. Many fine statues of young women (kore, called korai, plural) and young men (kouros, called kouroi, plural), which were buried after the Persian pillage, are on display at the museum. Besides the elegant Peplos Kore, there are many other less famous votive statues of women from the Archaic period. Despite the archaic stiffness of many of these sculptures, they are extremely beautiful. I also appreciated the beauty of the relief statues of Nike (victory) figures from the balustrade which had surrounded the Temple of Athena Nike on the Acropolis, built after the Parthenon.
The modern, recently-built Acropolis Museum, is set on an angle, but in an axis facing the Parthenon. The Theater of Dionysos, from the 4th century BC covers the hill, between the Parthenon and Acropolis Museum.
We can see more of the Erechtheion, an unusual temple formed with slender porches reaching out on three different sides. Because of its tall, Ionic columns and the Porch of the Maidens, I found the Erechtheion the most impressive of all buildings on the Acropolis. The caryatids are replacements for the original statues.
The Erechtheion is an Ionic temple. Its decorative details contrast with the simple Doric columns of the other structures
The original statues can be seen from all sides in the new Acropolis Museum. A trip to that museum is a must for understanding the many stages of construction and destruction on the Acropolis, and for understanding the many building programs of the Acropolis. The Athenians had begun building their temple around 490 BC, before the Persians destroyed it. However, there are sculptures reflecting at least two even earlier temples to Athena, one from about 570 BC, and another dating around 520 BC. The stones of one of these temples are beneath the Erectheoion. Construction and destruction were constants in the lives of the ancient Greeks.
A view behind the Porch of the Maidens over to the long side of the Parthenon reminds me that the Erechtheion stands over the stones of a giant Archaic temple, an earlier templet to Athena,
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